g
jarring in the grosser part, the purer part knows nothing of it; but
both these parts, being subtilised and rarefied, change at last into
God; "_God then abides with the emotions of sensuality, all of which
are sanctified_."[2]

Desmarets did not confine himself to printing this doctrine with the
privilege of the king and the approbation of the archbishop. Strongly
supported by the Jesuits, he ran from convent to convent preaching to
the nuns. Layman as he was, he had made himself a director of female
youth. He related to them his dreams of devout gallantry, and inquired
about their carnal temptations. It seemed that a man so perfectly
self-annihilated might write fearlessly the strangest things--the
following letter for instance:--"I embrace you, my very dear love, in
your nonentity, being a perfect nullity myself, each of us being all in
our All, by our amiable Jesus," &c.

What progress is here made in a few years, since the "Provincial
Letters!" What has become of the casuists? Those simple people who
took and effaced transgressions one by one, giving themselves immense
trouble. They are all scattered to the winds.

Casuistry was an art that had its masters, doctors, and cunning men.
But now, what need of doctors? Every _spiritual_ man, every devout
person, every Jesuit in a short robe can speak as well as he in the
long one the soft language of pious tenderness. The Jesuits have
fallen, but _Jesuitism_ has gained ground. It is no longer requisite
to direct the _attention_ every day, for every distinct case, by
special equivocations. Love that mingles and confounds everything is
the sovereign, most gentle, and powerful equivocation. Lull the _will_
to sleep and there is no longer any intention, "The soul, losing its
nonentity in its infinity," will be gently annihilated in the bosom of
love.

[1] By two cardinals and librarians of the Vatican, Bellarmin and
Baronius, one of whom was the confessor of the pope.

[2] Desmarets de St. Sorlin's Delight of the Spirit, 29th _journee_, p.
170.

CHAPTER VI.

CONTINUATION OF MORAL REACTION.--TARTUFFE, 1664-1669.--REAL
TARTUFFES.--WHY TARTUFFE IS NOT YET A QUIETIST.

The devotee caught in the fact by the man of the world, the churchman
excommunicated by the comedian--this is the meaning and aim of the
_Tartuffe_.

Plato, in his Athenian Tartuffe (the Euthyphron), put this grand moral
question, "Can there be _sanctity_ without _justice_?"